SECTION CCCXIV

’Yajnavalkya said, Brahmanas conversant with the topics of enquiry speak of the two feet as Adhyatma, the act of walking as Adhibhuta, and Vishnu as Adhidaivatam (of those two limbs).  The lower duct (anal canal) is Adhyatma; its function of throwing out the excreta is Adhibhuta, and Mitra (Surya) is the Adhidaivata (of that organ).  The organ of generation is called Adhyatma.  Its agreeable function is called Adhibhuta, and Prajapati is its Adhidaivata.  The hands are Adhyatma; their function as represented by acts is Adhibhuta; and Indra is the Adhidaivata of those limbs.  The organs of speech are Adhyatma; the words uttered by them are Adhibhuta; and Agni is their Adhidaivata.  The eye is Adhyatma; vision or form is its Adhibhuta; and Surya is the Adhidaivata of that organ.  The ear is Adhyatma; sound is Adhibhuta; and the points of the horizon are its Adhidaivata.  The tongue is Adhyatma, taste is its Adhibhuta; and Water is its Adhidaivata.  The sense of scent is Adhyatma; odour is its Adhibhuta; and Earth is its Adhidaivata.  The skin is Adhyatma; touch is its Adhibhuta; and Wind is its Adhidaivata.  Mind has been called Adhyatma; that with which the Mind is employed is Adhibhuta; and Chandramas is its Adhidaivata.  Consciousness is Adhyatma; conviction in one’s identity with Prakriti is its Adhibhuta; and Mahat or Buddhi is its Adhidaivata.  Buddhi is Adhyatma; that which is to be understood is its Adhibhuta; and Kshetrajna is its Adhidaivata.  I have thus truly expounded to thee, O king, with its details taken individually, the puissance of the Supreme (in manifesting Himself in different forms) in the beginning, the middle, and the end, O thou that art fully conversant with the nature of the original topics or principles.  Prakriti, cheerfully and of her own accord, as if for sport, O monarch, produces, by undergoing modifications herself, thousands and thousands of combinations of her original transformations called Gunahs.  As men can light thousands of lamps from but a single lamp, after the same manner Prakriti, by modification, multiplies into thousands of existent objects the (three) attributes (of Sattwa and Rajas and Tamas) of Purusha.  Patience, joy, prosperity, satisfaction, brightness of all faculties, happiness, purity, health, contentment, faith, liberality, compassion, forgiveness, firmness, benevolence, equanimity, truth, acquittance of obligations, mildness, modesty, calmness, external purity, simplicity, observance of obligatory practices, dispassionateness, fearlessness of heart, disregard for the appearance or otherwise of good and evil as also for past acts,—­appropriation of objects only when obtained by gift, the absence of cupidity, regard for the interests of others, compassion for all creatures,—­these have been said to be the qualities that attach to the attribute of Sattwa.  The tale of qualities attaching to the attribute of Rajas consists of pride of personal beauty,